SEV Biblia, Chapter 14:30
Ya no hablar mucho con vosotros, porque viene el príncipe de este mundo; mas no tiene nada en mí.
Clarke's Bible Commentary - John 14:30
Verse 30. The prince of this world] toutou, of this, is omitted by ABDEGHKLMS, Mt. BH, one hundred others; both the Syriac, later Persic, all the Arabic, and several of the primitive fathers. I rather think the omission of the pronoun makes the sense more general; for, had he said THIS world, the words might have been restrained to the Jewish state, or to the Roman government. But who is the person called here the prince of the world? 1. Mr. Wakefield thinks that Christ speaks here of himself, as he does in chap. xii. 31, (see the note there,) and translates this verse and the following thus: For the ruler of this world is coming; and I have nothing now to do, but to convince the world that I love the Father, and do as he commanded me. On which he observes that our Lord speaks of what he shall be, when he comes again, and not of what he then was: compare ver. 18; chap. xvi. 16; xvii. 2; Matt. xxviii. 18; Phil. ii. 9. And how often does he speak of himself, as the Son of man, in the third person! See his vindication of this translation in the third vol. of his New Testament. 2. Others think that our Lord refers to the Roman government, the ruler of the world, who, by its deputy, Pilate, was going to judge him, but who should find nothing (eurhsei ouden, which is the reading found in some excellent MSS. and versions, and is followed by almost all the primitive fathers,) as a just cause of death in him-nothing in the whole of his conduct which was in the least reprehensible; and this indeed Pilate witnessed in the most solemn manner. See chap. xviii. 38; xix. 4, 12; see also Luke xxiii. 4, &c., and Matt. xxvii. 24.
3. But the most general opinion is that Satan is meant, who is called the prince of the power of the air, Eph. ii. 2; and who is supposed to be the same that is called the god of this world, 2 Cor. iv. 4; and who at his last and most desperate trial, the agony in the garden, should be convinced that there was nothing of his nature in Christ, nothing that would coincide with his solicitations, and that he should find himself completely foiled in all his attacks, and plainly foresee the impending ruin of his kingdom. It is very difficult to ascertain the real meaning here: of the different opinions proposed above, the reader must take that which he deems the most likely.
John Gill's Bible Commentary
Ver. 30. Hereafter I will not talk much with you , etc.] Meaning before his death; for after his resurrection he talked much with them, about the things pertaining to the kingdom of God; being seen of them and conversing with them, for the space of forty days; not much, he says, chiefly what is delivered in the two next chapters: the design of this was, to observe to them that his time of departure was near at hand, and to quicken their attention to what he did say to them; since they could not expect to hear him long, or much more from him; he would be otherwise engaged; for the prince of this world cometh : by the prince of this world, is meant the devil; why he is so called, (see Gill on John 12:31); the reason why Christ chooses to use this circumlocution, rather than to say Satan or the devil cometh, is partly to point out what a powerful adversary he had, and was about to engage with, and partly to observe to his disciples, what they must expect from the world, even hatred and persecution; since Satan was the prince of it, and had such powerful influence over the minds of the men of it. When it is said that he cometh, it is to be understood of his coming to Christ, though it is not expressed, and that with an intent agreeably to his character, as a thief, to kill and to destroy; and not of his coming merely by Judas, into whom he had already entered, and had put it into his heart to betray him; and by the armed soldiers, who would accompany him to apprehend him; and by the chief priests, rulers, and people of the Jews, who with united voices would cry, Crucify him, Crucify him; nor only invisibly by his angels, his principalities and powers, he was now employing in different ways, to bring about his purposes; but of his coming himself personally, and visibly: as he visibly appeared to Christ in the wilderness, tempting him, where he left him for a season; so this season or opportunity being come, he takes it, and visibly appears to him in the garden, where a sharp agony and combat was between them; what success he had in this conflict, is next mentioned; and hath nothing in me ; or as some copies read it, shall find nothing in me; or as others, hath nothing to find in me; Christ had no sin in him, which can be said of none but him. The Jews say f608 , that Samuel, by whom they mean the devil, when he wrestled with Jacob, w[ wb axm al , could not find any iniquity in him, he had committed; but this is only true of Jacobs antitype: for though his emissaries sought diligently for it, they could find none in him; though he had sin upon him, he had none in him; the sins of his people were imputed to him, but he had no sin inherent in him; hence, though he the Messiah was cut off, according to ( Daniel 9:26), but not for himself; which by the Septuagint is rendered kai krima ouk estin en autw , but there is no judgment or condemnation in him, i.e. no cause of condemnation; which agrees with what is here said: though the accuser of men sought to have something against him, to accuse him of, he could find none; some pretences indeed were made, and charges brought, but could not be made good, insomuch that the judge himself said, I find in him no fault at all, ( John 18:38): so that the devil had no power over him, no rightful power, nor any but what he had by permission, nor indeed did he prevail over him; for though according to the first prophecy of the Messiah, Satan bruised the heel of Christ; yet Christ bruised his head, destroyed him and his works, spoiled him, and his principalities and powers; whence it appears that the death of Christ was not owing to any sin of his own, for he had none, nor could any be found in him; nor to the superior power of the devil over him; he submitted to death, not through the power of Satan over him, and complied with all the circumstances leading to it, not out of fear of him, but in love to his Father, and obedience to his command; as is clear from the following verse.
Matthew Henry Commentary
Verses 28-31 - Christ raises the expectations of his disciples to something beyon what they thought was their greatest happiness. His time was now short he therefore spake largely to them. When we come to be sick, and to die, we may not be capable of talking much to those about us; such goo counsel as we have to give, let us give while in health. Observe the prospect Christ had of an approaching conflict, not only with men, but with the powers of darkness. Satan has something in us to perplex u with, for we have all sinned; but when he would disturb Christ, he found nothing sinful to help him. The best evidence of our love to the Father is, our doing as he has commanded us. Let us rejoice in the Saviour's victories over Satan the prince of this world. Let us cop the example of his love and obedience __________________________________________________________________
Greek Textus Receptus
ουκ 3756 PRT-N ετι 2089 ADV πολλα 4183 A-APN λαλησω 2980 5692 V-FAI-1S μεθ 3326 PREP υμων 5216 P-2GP ερχεται 2064 5736 V-PNI-3S γαρ 1063 CONJ ο 3588 T-NSM του 3588 T-GSM κοσμου 2889 N-GSM τουτου 5127 D-GSM αρχων 758 N-NSM και 2532 CONJ εν 1722 PREP εμοι 1698 P-1DS ουκ 3756 PRT-N εχει 2192 5719 V-PAI-3S ουδεν 3762 A-ASN
Vincent's NT Word Studies
30. Hereafter I will not talk (ouk epi lalhsw). Rev., more correctly, I will no more speak.The prince of this world. The best texts read, "of the world."
Hath nothing in me. No right nor power over Christ which sin in Him could give. The Greek order is, in me he hath nothing.
